Romans 8 · The Lantern

Nihil ergo nunc damnationis est iis qui sunt in Christo Jesu: qui non secundum carnem ambulant.

"There is therefore now no condemnation to them that are in Christ Jesus. For the law of the spirit of life in Christ Jesus hath freed me from the law of sin and of death." What difference there is among those who, placed as it were in a kind of contest, live with the mind according to the law of God but are driven by the desires of the flesh into the law of sin, he taught in t…

There is nothing which deserves condemnation in those who have been crucified to the works of the flesh.

After showing that we are freed from sin and the law through Christ's grace, the Apostle now shows that through the same grace we are freed from damnation. First he shows that through the grace of Christ we are freed from the damnation of guilt; second, from the damnation of punishment, at "and if Christ be in you" (Rom 8:10). In regard to the first he does two things.

Lex enim spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis.

In what follows he continues, "But if I do that which I do not wish to do, it is no longer I that do it, but sin which dwells in me," which being at war with the law of God and "of my mind," he says, "makes me captive by the law of sin which is in my members.

The apostle says that the resurrection takes place by the working of the Spirit. … Paul calls the Spirit the "Spirit of life" because the Spirit is the firstfruits of the eternal life which we shall then enjoy. The Spirit has been given to us in the hope of immortality, and faith in Christ has permitted us to enjoy him, because he has set us free from death and sin.

Then when he says, "for the law," he proves what he had said. And first, in regard to the first condition that there is no condemnation for those who are in Christ Jesus; second, in regard to the second condition, i.e., for those who do not walk according to the flesh, at "who do not walk according to the flesh, but according to the spirit." In regard to the first he does two t…

Nam quod impossibile erat legi, in quo infirmabatur per carnem: Deus Filium suum mittens in similitudinem carnis peccati et de peccato, damnavit peccatum in carne,

For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who…

What does sinful flesh have? Death and sin. What does the likeness of sinful flesh have? Death without sin. If it had sin it would be sinful flesh; if it did not have death it would not be the likeness of sinful flesh. As such he came—he came as Savior. He died but he vanquished death.

Then when he says, "for what was impossible," he manifests what he had said, namely, that the law of life, which is in Christ Jesus, frees man from sin; for it will be proved later that it frees from death. He proves this by an argument taken from the resurrection of Christ. In regard to this he mentions three things.

ut justificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.

"For sin," therefore, that is, through the victim of his own flesh which he offered for sin, "he condemned sin in his flesh, that the justification of the law might be fulfilled in us, who walk not according to the flesh, but according to the spirit." For through this victim of the flesh, which was offered for sin, he both condemned sin, that is, put sin to flight and took it a…

Although the law could not be fulfilled in those in whom carnal habit fights back, at least it can be fulfilled in us, who have mortified the flesh according to Christ's example.

He sets out the second effect when he says, "that the justification of the law," i.e., the justice which the law promised and which some hoped to obtain from the law, "might be fulfilled," i.e., made perfect, "in us," who exist in Christ Jesus: "the gentiles who did not pursue justice have attained the justice which is through faith" (Rom 9:30); and in 2 Corinthians after sayin…

Qui enim secundum carnem sunt, quæ carnis sunt, sapiunt: qui vero secundum spiritum sunt, quæ sunt spiritus, sentiunt.

It is possible to think of those who have just recently been instructed in the faith and who are still little ones in Christ as carnal, for he calls those who have already believed by the Holy Spirit "spiritual" and those newly taught and not yet purified "carnal." He speaks of these latter as carnal with good reason, for like the pagans they still mind the things of the flesh.

Yet even this is no disparaging of the flesh. For so long as it keeps its own place, nothing amiss cometh to pass. But when we let it have its own will in everything, and it passes over its proper bounds, and rises up against the soul, then it destroys and corrupts everything, yet not owing to its own nature, but to its being out of proportion, and the disorder thereupon ensuin…

Then when he says "for they who are according to the flesh," he proves what he had said. And he brings in two syllogisms. One is on the side of the flesh, and runs like this: All who follow the prudence of the flesh are brought to death; but those who walk according to the flesh follow the prudence of the flesh.

Nam prudentia carnis, mors est: prudentia autem spiritus, vita et pax:

Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved.

He does not speak of the nature of the flesh, or the essence of the body, but of being carnally "minded," which may be set right again, and abolished. And in saying thus, he does not ascribe to the flesh any reasoning power of its own. Far from it.

Third, he states the major premise of the first syllogism, saying, "for the prudence of the flesh is death." To understand this, it should be noted that prudence is right reason concerning the doable, as the Philosopher says in Ethics IV. But right reason concerning things to be done presupposes one thing and does three things.

quoniam sapientia carnis inimica est Deo: legi enim Dei non est subjecta, nec enim potest.

"Because the wisdom of the flesh is an enemy to God: for it is not subject to the law of God, nor indeed can it be." The same understanding still seems to be unfolded.

Paul explains why he said "hostile" so that no one should think that there is some nature derived from an opposing principle which God did not create and which fights against him. An enemy of God is one who does not submit to his law and who behaves this way because of the wisdom of the flesh. This means that he seeks worldly goods and is afraid of worldly evils.

In the preceding section, the Apostle had presupposed that the prudence of the flesh is death, and here he intends to prove this. And first, he proves it; second, he shows that the believers to whom he writes are immune to such prudence, at "but you are not." In regard to the first he does two things.

Qui autem in carne sunt, Deo placere non possunt.

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused.

Let the apostle too give his testimony: "Whoever are in the flesh cannot please God." If all who are in the flesh cannot please God, how did Paul himself, who is speaking, please God? How did Peter or the rest of the apostles and the saints please him, whom we cannot deny to have been in the flesh?

Then when he says, "and they who are in the flesh," he applies what he had said about prudence of the flesh to men whom the prudence of the flesh rules, saying: "they who are in the flesh," i.e., who follow the desires of the flesh by the prudence of the flesh, so long as they are this way "cannot please God," because: "the Lord takes pleasure in those who fear him" (Ps 147:11)…

Vos autem in carne non estis, sed in spiritu: si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus.

But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of trut…

"You are not in the flesh" not because you are not clad in flesh but because in spite of being clad in flesh you rise above the thinking of the flesh.

Then when he says, "but you are not in the flesh," he shows that those to whom he is speaking are immune from the prudence of the flesh. In regard to this he does three things. First, he describes the state of believers, saying, "but you are not in the flesh." This makes it clear that he is not speaking about the nature of the flesh.

Si autem Christus in vobis est, corpus quidem mortuum est propter peccatum, spiritus vero vivit propter justificationem.

Again, what is good he applies to them, and the distressing part was short and parenthetic. And that which is an object of desire, is on either side of it, and put at length too, so as to throw the other into shade.

Then when he says, "but if Christ," he shows that through the grace of Christ or through the Holy Spirit we are freed from punishment. And first, he shows that we are freed by the Holy Spirit in the future from bodily death; second, that in the meantime the Holy Spirit helps us against the infirmities of the present life, at "likewise, the Spirit" (Rom 8:26).

Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis: qui suscitavit Jesum Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus in vobis.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves.

Having already mentioned the Spirit of Christ, Paul refers to him once more, calling him "the Spirit of him who raised Jesus from the dead." By saying that the Spirit of Christ is also the Spirit of the Father, Paul teaches clearly that the Spirit of the Son partakes of the Father's divinity and that their power is one, because they share the same essence as the Father.

Then when he says "and if the Spirit," he shows what we obtain from the Holy Spirit inasmuch as he is the Spirit of the Father, saying: "if the Spirit of him," namely, of God the Father, "who raised up Jesus Christ from the dead"; "but do you, O Lord, be gracious to me and raise me up" (Ps 41:10); "him God raised from the dead" (Acts 3:14).

Ergo fratres, debitores sumus non carni, ut secundum carnem vivamus.

"Therefore, brethren, we are debtors, not to the flesh, that we should live according to the flesh." He taught above that the Spirit of Christ dwells in us, and that the gifts of the Spirit have been conferred upon us. Consequently, then, he now adds that "we are debtors" — debtors, without doubt, for those things which we have obtained from the Spirit of Christ.

The force of this whole argument is to show that the law, which was given for the carnally minded, is not necessary for those who are spiritual.

Then when he says, "therefore, brethren," he draws a corollary from the foregoing. And first, he sets out a conclusion; second, he gives the reason, at "for if you live." First, therefore, he says: we have said that many benefits flow to us through the Holy Spirit and that from the prudence of the flesh follows death; therefore, brethren, we are debtors, not to the flesh, but t…

Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis.

Carnal people cannot preserve righteousness. But you will live if you have replaced the works of the flesh with spiritual deeds. Note that it is the works which are condemned, not the substance of the flesh.

Then when he says, "for if you live according to the flesh," he gives the reason for the above conclusion. And first, as to the flesh, saying, "if you live according to the flesh," namely, by following the desires of the flesh, "you will die," namely, the death of guilt in the present and the death of damnation in the future: "she who is self-indulgent is dead even while she li…

Quicumque enim Spiritu Dei aguntur, ii sunt filii Dei.

Non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum, in quo clamamus: Abba (Pater).

The Jews received a spirit which constrained them into service by means of fear. For it is the nature of slaves to fear and of sons to love, as it is written: "The slave shall fear his master, and the son shall love his father." Those who were not willing to work out of the desire of love are compelled by the constraint of fear, but let us perform all things willingly so that w…

Then he proves that men who receive the Holy Spirit are sons of God, when he says "for you have not received"; and this in three ways.

Ipse enim Spiritus testimonium reddit spiritui nostro quod sumus filii Dei.

"For the Spirit himself renders testimony to our spirit, that we are sons of God. But if sons, heirs also; heirs indeed of God, but coheirs of Christ: if however we suffer together with him, that we may also be glorified together with him." Therefore the spirit of adoption itself, through which a person is adopted into sonship, renders testimony and confirms to our spirit that…

The evidence of our adoption is that we have the Spirit, through whom we pray in the manner mentioned above; for only sons could receive such a pledge.

Then he manifests the same thing through the testimony of the Holy Spirit, to show that we are not deceived in our confession; hence he says: the reason I say that we cry, Abba, Father in the Holy Spirit is that the Spirit himself gives testimony to our spirit that we are the sons of God.

Si autem filii, et hæredes: hæredes, quidem Dei, cohæredes autem Christi: si tamen compatimur ut et conglorificemur.

I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult.

He who is worthy to be a son is worthy to be made an heir of the Father and a coheir with the true Son. This happens if we are ready when it becomes necessary to suffer for him as he suffered for us.

Then he posits the major premise, at "and if sons." First, he shows that to children is owed the inheritance, saying: If some are children, namely, through the Spirit, it follows that they are heirs, because the inheritance is owed not only to the natural child but also to the adopted: "we have been born anew to an inheritance which is imperishable" (1 Pet 1:4); "yea, I have a…

Existimo enim quod non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis.

Even the apostle ought not to be known for any one statement in which he is wont to reproach the flesh. For although he says that "in his flesh dwelleth no good thing; " although he affirms that "they who are in the flesh cannot please God," because "the flesh lusteth against the Spirit; " yet in these and similar assertions which he makes, it is not the substance of the flesh,…

Paul wants to commend future glory so that we may bear present afflictions more easily. Indeed, no human being could ever suffer anything equal to heavenly glory, even if that glory were comparable to this present life. For whatever a man might suffer in dying is no more that what he already deserved to suffer for his sins.

After proving that we are freed through the grace of Christ, the Apostle now assigns the cause of the postponement of immortal life, which is the inheritance of the children of God, namely, that it is necessary for us to suffer with Christ in order to reach the fellowship of his glory.

Nam exspectatio creaturæ revelationem filiorum Dei exspectat.

Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine n…

"For the earnest expectation of the creation waiteth," he says, "for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope." And the meaning is something of this kind.

Then he proves his proposition by the excellence of that glory, when he says, "for the expectation of the creature." First, by the eager longing of the creature; second, by the eager longing of the apostles, at "and not only it" (Rom 8:23). In regard to the first he does two things.

Vanitati enim creatura subjecta est non volens, sed propter eum, qui subjecit eam in spe:

But if, on the other hand, there is to be an end of evil, when the chief thereof, the devil, shall "go away into the fire which God hath prepared for him and his angels" -having been first "cast into the bottomless pit; " when likewise "the manifestation of the children of God" shall have "delivered the creature" from evil, which had been "made subject to vanity; " when the cat…

The visible and tangible creation knows nothing of the promises which have been made to us because it has no understanding of them. For if it should ever happen that the creation acquired some understanding of these things, it would hardly endure such base servitude, nor would it want to be subject to or be on friendly terms with those whose lives bear no good fruit.

Then he explains this waiting, at "for the creature." First, the need to wait; second, its end, at "because the creature"; third, the sign of waiting, at "for we know that every creature." Now the need to wait is due to a defect to which the creature is subject. For a thing subject to no defect has no need to wait for something.

quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriæ filiorum Dei.

John, therefore, did distinctly foresee the first "resurrection of the just," and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom.

"That the creature itself also shall be delivered from the bondage of corruption." Now what is this creation? Not thyself alone, but that also which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings.

Then he indicates the end of this waiting, when he says, "because the creature also." For its waiting or hope is not in vain, because the creature also itself will be delivered from the servitude of corruption, into the liberty of the glory of the sons of God.

Scimus enim quod omnis creatura ingemiscit, et parturit usque adhuc.

Non solum autem illa, sed et nos ipsi primitias spiritus habentes: et ipsi intra nos gemimus adoptionem filiorum Dei exspectantes, redemptionem corporis nostri.

Spe enim salvi facti sumus. Spes autem, quæ videtur, non est spes: nam quod videt quis, quid sperat?

You see that martyrdom for love's sake is taught. And should you wish to be a martyr for the recompense of advantages, you shall hear again. "For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it."

"For we are saved by hope," he says. Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good thin…

Then when he says, "for we are saved," he proves what he had said with the following reason: hope is concerned with things not seen in the present but awaited in the future. But we have been saved through hope; therefore, we wait for the completion of salvation as something future.

Si autem quod non videmus, speramus: per patientiam exspectamus.

Similiter autem et Spiritus adjuvat infirmitatem nostram: nam quid oremus, sicut oportet, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus.

If he but form the thought in the secret chamber of his soul, and call on the Father "with unspoken groanings," He is near, and is at his side, while yet speaking.

The Spirit that intercedes is nothing but the same charity which the Spirit has wrought in you.… Charity itself groans in prayer, and he who gave it cannot shut his ears to its voice. Cast away care, let charity make request, and the ears of God are ready to listen. The answer comes—not what you want but what is to your advantage.

Then he shows how we are helped by the Holy Spirit in the defects of the present life, when he says, "likewise, the Spirit." First, for the fulfillment of desires; second, for the direction of external events, at "and we know that" (Rom 8:28). In regard to the first he does two things.

Qui autem scrutatur corda, scit quid desideret Spiritus: quia secundum Deum postulat pro sanctis.

"And he who searches hearts knows what the Spirit desires, because he intercedes for the saints according to God." He shows indeed that by God not so much our words in prayer are weighed as the heart and the mind: for it is he who searches hearts and reins.

"Spirit" here does not mean the substance of the Spirit but rather the grace which is given to believers. By this grace we are encouraged to struggle, we are inflamed to pray more earnestly, and with ineffable sighings we implore God the Savior. The holy apostle wrote this out of the experience of his own suffering.

Then he shows the efficacy of the help with which the Holy Spirit aids us, saying: "he who searches the hearts," i.e., God, who alone searches the heart: "you who tried the minds and hearts" (Ps 7:9).

Scimus autem quoniam diligentibus Deum omnia cooperantur in bonum, iis qui secundum propositum vocati sunt sancti.

And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren.

We must not worry if we find that things which we expect to turn out for our good are unexpectedly evil in the present life, because we know that in the end everything works together for good for those who love God.

Having shown that the Holy Spirit helps us in the weaknesses of the present life in regard to fulfilling our desires, the Apostle now shows how he helps us in relation to external events by directing them to our good. First, he states his proposition; second, he proves it, at "for whom he foreknew"; third, he draws a conclusion, at "who then will separate us" (Rom 8:35).

Nam quos præscivit, et prædestinavit conformes fieri imaginis Filii sui, ut sit ipse primogenitus in multis fratribus.

But as for this too which he said, "Conformed to the image of his Son," I wish to inquire to which form they are said to become conformed. For we read that the Son of God was placed sometimes in the form of God, sometimes in the form of a servant.

Paul says "the image of the Son" meaning the Holy Spirit, because just as the Son is the immutable image of the Father, so the Spirit is of the Son. For those who have been made worthy by the Holy Spirit live according to the Spirit and are conformed to the Spirit, who is the image of the Son.

Then he proves what he had said with the following proof, when he says, "for whom he foreknew." No one can harm those whom God advances; but God advances the predestined who love him. Therefore, nothing can harm them, but everything works for their good.

Quos autem prædestinavit, hos et vocavit: et quos vocavit, hos et justificavit: quos autem justificavit, illos et glorificavit.

"For if we live in the Spirit, let us also walk in the Spirit." "He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." But to those miserable men, witness to the Lord by blood seems a most violent death, not knowing that such a gate of death is the beginning of the true life; and they will…

Are all those who are called justified? "Many are called, but few are chosen." But since the elect have certainly been called, it is obvious that they have not been justified without being called. But not everyone is called to justification; only those "who are called according to his purpose."

Then, when he says "and whom he predestined," he mentions what happens on the part of the saint as a consequence of predestination. First, he mentions the call, when he says, "whom he predestined, them he also called." For predestination cannot be voided: "the Lord of hosts has sworn: as I have planned, so shall it be, and as I have purposed, so shall it stand" (Isa 14:24).

Quid ergo dicemus ad hæc? si Deus pro nobis, quis contra nos?

"What then shall we say to these things? If God is for us, who is against us?" How God is for us is plain from the things which he has set forth above — that is, that the Spirit of God dwells in us, and that the Spirit of Christ, or Christ himself, is in us; or that the Spirit of him who raised Christ from the dead dwells in us; or that we are led by the Spirit of God; or that…

Paul wants to show that nobody can keep those who love God and who are loved by God from attaining the glory which has been promised, because the perfect love which is in them casts out every reason for mortal fear.

Then he clarifies the major premise, namely, that nothing can harm those advanced by God, when he says "what shall we then say." First, he shows that they cannot suffer any loss through the evil of punishment; second, nor through the evil of guilt, at "who will accuse" (Rom 8:33).

Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum: quomodo non etiam cum illo omnia nobis donavit?

Now I write these things unto you, not that I know there are any such persons among you; nay, indeed I hope that God will never permit any such report to reach my ears, He "who spared not His Son for the sake of His holy Church." But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you wit…

Up to this point there was shadow, but now the truth of things is shown to be more excellent. This rational Lamb, you see, was offered for the whole world; he purified the whole world; he freed human beings from error and led them forward to the truth; he made earth into heaven, not by altering the nature of the elements but by transferring life in heaven to human beings on ear…

Second, he shows that God's holy ones cannot suffer loss by the removal of good things, saying, "he who did not even spare his own Son." But whereas he spoke earlier about adopted sons, saying, "you have received the spirit of adoption of sons" (Rom 8:15), he separates this Son from all others, saying, "his own Son," i.e., not adopted, as heretics pretend, but natural and co-et…

Quis accusabit adversus electos Dei? Deus qui justificat,

quis est qui condemnet? Christus Jesus, qui mortuus est, immo qui et resurrexit, qui est ad dexteram Dei, qui etiam interpellat pro nobis.

He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God." And agai…

The context shows that there is one person who intercedes and another who receives the plea. Nor is it improper for the Son to ask and for the Father to grant the request, for thus the complementary relationship between the two persons is maintained.… This text teaches us that there is a distinction between the Father and the Son which must not be confused.

Then he excludes an opposite view. For someone could fear that a person might be accused by Jesus Christ as a violator of Christ's commandment in the same way as the Lord says of Moses: "it is Moses who accuses you, on whom you set your hope" (John 5:45); and also that he might be condemned by him, for he is the one "ordained by God to judge the living and the dead" (Acts 10:42…

Quis ergo nos separabit a caritate Christi? tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius?

Let us bear about a deep love for the Creator; let us cleave to Him with our whole heart; let us not wickedly waste the substance of reason, like the prodigal. Let us obtain the joy laid up, in which Paul exulting, exclaimed, "Who shall separate us from the love of Christ?" [Romans 8:35] To Him belongs glory and honour, with the Father and the Holy Spirit, world without end.

After so many and such splendid benefits and promises, what affliction could be so heavy that it might tear us away from love for Christ? In saying "us" Paul is saying that we should all be the sort of Christians that even dangers cannot separate from Christ.

Then he draws the conclusion, when he says, "who then shall separate us." But because this conclusion does not seem credible to the inexperienced, he presents it in the form of a question. Hence he does three things.

(Sicut scriptum est: Quia propter te mortificamur tota die: æstimati sumus sicut oves occisionis.)

Sed in his omnibus superamus propter eum qui dilexit nos.

And therefore "in all these things," he says, "we overcome," not by our own strength, but "through him who loved us." For while we hang upon his love, we do not receive the sensation of pain. For his love, by which he loved us, and which has caught up our affection to himself, makes us not feel the torture of the body and the pain.

All these troubles we count as nothing because of him who loved us so much that he even dies for us. And we especially triumph when we die for his name, since it is a light thing to suffer what the Lord first suffered for others.

Then he answers the question, at "but in all these things." First, he gives the answer, saying, "but in all these things," namely, the evils mentioned above, "we overcome," as long as we preserve our love unsullied: "in his arduous contest she gave him the victory" (Wis 10:12).

Certus sum enim quia neque mors, neque vita, neque angeli, neque principatus, neque virtutes, neque instantia, neque futura, neque fortitudo,

"For I am persuaded that neither death," through the assault of persecutors, "nor life" in this world, "nor angels," the apostate ones, "nor powers" (and Satan's power is the life which he chose, for such are the powers and principalities of darkness belonging to him), "nor things present," amid which we exist during the time of life, as the hope entertained by the soldier, and…

Paul says that he is sure, not merely that he is of the opinion … that neither death nor the promise of temporal life nor any of the other things he lists can separate the believer from God's love.

Second, he clarifies the solution, showing that the saints' love is inseparable, at "for I am sure." First, he shows that it cannot be separated by creatures that exist; second, nor by creatures that do not exist but could, at "nor any other creature." In regard to the first he does two things.

neque altitudo, neque profundum, neque creatura alia poterit nos separare a caritate Dei, quæ est in Christo Jesu Domino nostro.

Human nature cannot by itself maintain the struggle against angels and heights and depths and any other creature; but when it has felt the Lord to be present and dwelling within, it will say in the confidence of receiving divine help: "The Lord is my light and my salvation; whom shall I fear?"

Spiritual souls are not separated from Christ by torments, but carnal souls are sometimes separated by idle gossip. The cruel sword cannot separate the former, but carnal affections remove the latter. Nothing hard breaks down spiritual men, but even flattering words corrupt the carnal.

Second, he mentions magnitude of dimension, describing them by what properly belongs to bodies, namely height and depth. Hence he says, "nor height," from which someone might threaten to cast me headlong, as in Luke: "they led Jesus to the brow of the hill, that they might throw him down headlong" (Luke 4:29); "nor depth," in which someone might submerge me: "I sink in deep mir…

Romans8